Speech

The Process of Creation
A Qur'anic Perspective

by Dr Israr Ahmad

 

It is a matter of consensus among the noted theologians that the “speech” is an attribute of the “speaker”. It is on this basis that Allama Iqbal has referred to the Qur'an as being “like God” --- a Divine similitude. And regarding the attributes of Allah it is also a matter of consensus and an accepted axiomatic truth that like the Being of Allah, His attributes also possess an absolute degree. As regards the relationship between the “Being” of Allah and His “attributes”, the only acceptable solution to this seemingly intractable problem is that the attributes are “neither identical nor apart from” the Divine Being. This is the only possible resolution of the issue that must be accepted, irrespective of how contradictory it may appear. Consequently, the Divine Word (or the verbal imperative of) “Be!” that was pronounced by Allah and that became the starting point of the process of creation, was in the beginning also necessarily “absolute” and “infinite”. By extension, this Divine Imperative was also beyond all the categories of quantity, quality, time and space. This word “Be!” began to devolve through stages, as a result of which the passage from “Necessity” to “possibility” and from “Eternity” to “contingency” began, all designed Intelligently sans any possibility or probability of accident or coincidence.

It logically follows that the attribution of the process of devolution and descent is not to the Being of Allah but to the Divine Word “Be!” It is for this reason that Shaikh Ahmad Sirhindi has identified the sum total of all the realms of existence and all temporal creatures as being the “shadows” of the Names and Attributes of Allah.

At this stage in the discussion, reference to the opening verses of the Gospel of John is quite pertinent and interesting even though it is plainly clear that these verses are more the reflection of a sharpened theological intellect than the revealed words of Divine Speech.

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made.” [John, 1:1-3(KJV)]

****

Just as the term kalimah is a significant and fundamental term of the Qur'an, the term amr is also a profound and oft-used Qur'anic locution. The term amr is sometimes used in the sense of “concern” or “affair”, sometimes in the sense of “command” or “judgment”, sometimes in the sense of “control” or “authority”, while at other times in the sense of any “talk” or “matter” (particularly in the Urdu language). In addition to this variety of meanings, the word amr carries a specific and special meaning in the Qur'an where it is used in contrariety to the word khalq, or at least in contrast to it. In Surah Al-A'raf [7:54], the conjunctive “and” is placed between khalq and amr and both are collectively identified as being under the dominion and control of Allah. But, surely, at the same time it establishes and puts in bold relief distinct separation and contrariety between the two terms.

“…..behold! The khalq and amr (belong) to Him. Hallowed is Allah, the Lord of all the worlds.” [Al-A'raf, 7:54]

Two points of great significance need to be understood regarding the term amr:

a)   Without any exception, all the Qur'anic ayaat that refer to the process initiated by the Divine Kalimah “Be!” whereby “it becomes instantaneously” use the term amr --- the term khalq is not used in any of these ayaat. In other words, nowhere in the Qur'an does it say anything to the equivalent of “…..and when He wills a thing (khalq) to be, He but says unto it, “Be!” --- and it is.” It is beyond the resplendence of the Qur'an that this exclusive use of the term amr in conjunction with the Divine Word “Be”--- to the exclusion of the term khalq --- is a mere accident without a real and significant reason.

b)   The term amr is intimately related to the term rooh. In the words of the Qur'an:

i.                    “And they ask you about the rooh. Tell them that the rooh is from the amr of my Lord…..” [Al-Isra, 17:85]

ii.                  “He causes the angels to descend with the rooh that is from His amr upon whomever He wills of His servants.” [Al-Nahl, 16:2]

iii.                “He bestows the rooh that is from His amr upon whomever He wills of His servants. [Al-Momin, 40:15]

iv.                “And thus We have revealed unto you (O, Muhammad a) a rooh that is from Our amr.” [Al-Shura, 42:52]

Concerning the first ayah quoted above [Al-Isra, 17:85], some interpreters are of the opinion that the term rooh refers to Divine Revelation, but the majority opinion is that it refers to the human spiritual soul. In the second [Al-Nahl, 16:2] and third [Al-Momin, 40:15] ayaat quoted above, the term rooh definitely refers to Divine Revelation that came to the prophets. In the fourth ayah [Al-Shura, 42:52], the term rooh refers specifically to the Divine Revelation (the Qur'an) that was sent to Prophet Muhammad (pbuh). But, generally speaking, according to the majority school of thought it refers to the human spiritual soul. Whatever the case may be regarding the specific meaning of the term rooh, the point to note is that it has a close and intrinsic relationship with the term amr.

Source:  The Process of Creation

 to be continued  . . . .

2. The First Stage in The Process of Descent and the Relevant Qur'anic Terminology

The Process of Creation
A Qur'anic Perspective

by Dr Israr Ahmad

The Qur'an identifies the verbal imperative of Allah i.e. “Kun” or “Be!” --- The kalimah of Allah --- as being the basis and catalyst through which initiated the process of Genesis or the Event of Creation. In the Words of the Qur'an:

“…..and when He wills a thing (amr) to be, He but says unto it, “Be” --- and it is.”

[Al-Baqarah, 2:117]

“…..when He wills a thing (amr) to be, He but says unto it, “Be” --- and it is.”

[Aal-e-Imran, 3:47]

“…..Glory be to Him; when He wills a thing (amr) to be, He but says unto it, “Be” --- and it is.”

[Maryam, 19:35]

“…..and when He wills a thing (amr) to be, He but says unto it, “Be” --- and it is.”

[Al-Momin, 40:68]

These four ayaat and numerous others addressing the same theme practically manifest an identical meaning, and the conclusion to be derived from them is that, whenever Allah decides on a matter, it is sufficient for Him to utter the verbal imperative “Kun” (i.e. Be!) and the matter is done --- the “Word of Allah” is all that is needed in order to bring a thing or event into being. But there are two more ayaat that discuss this matter in somewhat greater detail:

“Whenever We Will anything to be, We but (have to) say unto it “Be” --- and it is.”

[Al-Nahl, 16:40]

“The (nature) of His amr is such that when He wills a thing to be, He but says unto it, “Be” --- and it is.”

[Yaseen, 36:82]

The relationship between the “kalimah of Allah” and bringing of a thing or event into being has a direct bearing on the issue of interpreting the meaning of “kalimah”. The Qur'an repeatedly refers to the legal injunctions, individual and social moral decrees, juridical decisions, and ordained laws set by Allah as the kalimaat or “Words” of Allah, as all of these matters are indeed the outcome of the “Word of Allah”. However, it is entirely possible that the reference to the “Words of my Lord” and the “Words of Allah” as being “limitless” in the following two ayaat refers to things and matters in the created order. Just as the Knowledge and Wisdom of Allah is limitless, it is entirely possible that this “inexhaustibility” is partially reflected in the domain of created order. If this interpretation is accepted then every single created being would represent the manifestation of a Divine Imperative “Be”! The two ayaat are as follows:

“Say: If all the sea were ink for my Lord’s words, the sea would indeed be exhausted before the words of my Lord are exhausted! And (thus it would be) if we were to add to it sea upon sea.”

[Al-Kahf, 17:109]

“And if all the trees on earth were pens, and the sea (were) ink, with seven (more) seas yet added to it, the words of Allah would not be exhausted, for verily Allah is Mighty, Wise.”

[Luqman, 31:27]

Not withstanding the general rule outlined in the above two ayaat, out of the innumerable and limitless creations that Allah has brought into being, the Qur'an explicitly refers to only Prophet Isa (pbuh) (Jesus Christ) as being the “Word of Allah”. In Surah Aal-e-Imran [3:39], the Qur'an describes Prophet Yahya (pbuh) (John the Baptist) as being one who would “…..confirm the truth of a Word from Allah”. And a little later in the same Surah [3:45], the Qur'an uses the following words to describe Prophet Isa (pbuh) in the context of the glad tidings that the angel came to give to Maryam regarding the virgin birth of a noble child: “O Maryam! Allah sends you glad tidings of a Word from Him.” And Surah Al-Nisa [4:171] offers even greater details regarding the relation of the “Word” of Allah and Prophet Isa (pbuh):

“…..Verily, the Messiah --- Isa the son of Maryam (Mary) - -- is the messenger of Allah and His word that He bestowed upon Maryam…..”

The reason for this appears to be the fact that along with the “creation” and “fashioning” of everything, Allah also has an established procedure regarding the “apportioning” and “guiding” of everything:

“Extol the limitless glory of the Lord’s name, the glory of the All-Highest who creates (everything), and thereupon forms and fashions it in accordance with what it is meant to be, and who determines (and apportions) the nature (of all that exists), and thereupon guides it (towards its fulfillment).” 

[Al-Aala, 87:1-3]

It is this very “apportioning” and “guiding” that manifests in the realm of inanimate matter in the form of the “laws of nature” or “physical laws”. Beyond the realm of inanimate matter, in the realm of plants “biological laws” are added to the “physical laws” to “determine” and “guide” this realm of Allah’s creation. Further still, in the animal world, the element of “natural instincts” is added to the aforementioned physical and biological laws to govern the growth and development of the animal kingdom and similar species. Further yet in the human realm, the dimension of ratiocination or the “rules of logic” is added to the aforementioned three elements to “determine” and “guide” the human being --- and beyond the domain of ratiocination or rationality there is nothing but “Divine Revelation”. The functioning of the entirety of creation depends on these laws and the specific realm to which a specific portion of creation belongs --- this normal functioning of the created order does not require any additional Divine Word “Be!”

But wherever there is a need to alter the normal functioning of the created order --- to alter the normal chain of “cause and effect” in order that a special Divine Decree be enacted --- then there is the need for a new Divine Word “Be”. In common parlance, in the case of the breakage of the normal chain of cause and effect (usually called a non-natural or miraculous happening), a new Divine Word “Be!” is inserted, so to say, at the point where one of the links in the normal chain of causation is missing. 

 

The virgin birth of Isa d (Jesus) is an illustration of this very process where the Divine Word replaced a missing link in the chain of causation by virtue of which a woman would get pregnant under normal circumstances. According to the normal physical and biological laws the birth of an individual requires both the male and female contribution towards a fertilized ovum which then develops into a human child. But in case of the birth of Isa (pbuh) (Jesus), the contribution of the father is completely missing --- meaning that one of the links in the normal chain of the causal factors of human birth is not there --- and it is this missing link which is replaced by the Divine Word “Be!” Consequently, it is for this very reason that Isa (pbuh) (the son of Maryam) is referred to in the Qur'an as “…..a Word from Allah”, “…..a Word from Him”, “His Word”.

Source:  The Process of Creation

 to be continued  . . . .

Fatihah even for Non-Muslims

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Fatihah even for Non-Muslims

اللَّهُمَّ إنِّي أسْألُكَ بأنّي أشْهَدُ أنَّكَ أنتَ الله لا إلهَ إلاَّ أنتَ الأحَدُ الصَّمَدُ الذي لَمْ يَلِدْ ولَمْ يولَدْ ولَمْ يِكُن لهُ كُفٌواُ أحَدُ

The beauty of Quran, when it starts with Fatihah & ends with the valuable last 3 Surah. Fatihah is the medicine for all diseases, including spiritual & physical ailments.

The story of Sahabah when they treated the tribe's chief with Fatihah reflects the following :

1. Prophet Muhammad Sallallaho Alaihe Wasallam allowed Sahabah to take wages on reciting Fatihah as Ruqyah, & when he said to keep his share, he only wanted to encourage Sahabah that what they had done was correct, depending on the condition that the tribe had refused to give them shelter.

2. Quran & Fatihah are the medicine even for Non-Muslims

Can you understand the fact, why Fatihah is made compulsory to be recited in every Rak'ah of every prayer ?

Prophet’s Guidance on treating one bitten (by an animal) by reciting Al-Fatihah

أخرجا فى "الصحيحين" من حديث أبى سعيد الخدرى، قال: "انْطلَقَ نَفَرٌ من أصحابِ النبىِّ صلى الله عليه وسلم فى سفرةٍ سافرُوها حتى نزلوا على حىٍّ مِن أحياءِ العرب، فاسْتَضَافوهم، فأبَوْا أن يُضَيِّفُوهُم، فلُدِغَ سَيِّدُ ذلك الحىِّ، فَسَعَوْا له بكُلِّ شىء لا يَنْفَعُه شىء، فقال بعضهم: لو أتيتُم هؤلاءِ الرَّهطَ الذين نزلوا لعلهم أن يكون عند بعضهم شىء. فأتوهم، فقالوا: يا أيُّهَا الرَّهطُ ؛ إنَّ سَيِّدَنا لُدِغَ، وسَعينا له بكُلِّ شىء لا يَنْفَعُهُ، فَهَلْ عِنْدَ أحدٍ منكم من شىء ؟ فقال بعضُهم: نعم واللهِ إنى لأَرْقى، ولكن اسْتَضَفْناكُمْ، فلم تَضيِّفُونَا، فما أنا بَرَاقٍ حتى تَجْعَلُوا لنا جُعْلاً، فصالَحُوهم على قطيعٍ من الغنم، فانطلَقَ يَتْفُل عليه، ويقرأ: {الحَمْدُ للهِ رَبِّ الْعَالَمِينَ}، فكأنما أُنشِطَ من عِقَالٍ، فانطلق يمشى وما به قَلَبَةٌ، قال: فأوفَوْهُم جُعْلَهُم الذى صالحوهم عليه، فقال بعضُهم: اقتسِمُوا، فقال الذى رَقَى: لا تفعلوا حتى نأتىَ رسولَ اللهِ صلى الله عليه وسلم، فنذكُرَ له الذى كان، فننظُرَ ما يأمرُنا، فَقَدِمُوا على رسول الله صلى الله عليه وسلم، فذكروا له ذلك، فقال: "وما يُدْريكَ أنَّها رُقْيَةٌ" ؟، ثم قال: "قد أصَبْتُم، اقسِمُوا واضْرِبوا لى مَعَكُم سهماً

In the Sahihain, Tirmizi, Ibn Majah and Ahmad, it is narrated that Abu Said Al-Khudri Radi Allaho Anh said, "Some of the Sahabah (companions) of Prophet Muhammad Sallallaho Alaihe Wasallam went on a journey till they reached some of the Arab tribes (at night). They asked the latter to treat them as their guests but they refused. The chief of that tribe was then bitten by a snake (or stung by a scorpion) and they tried their best to cure him but in vain. Some of them said (to the others), ‘Nothing has benefited him, will you go to the people who resided here at night, it may be that some of them might possess something (as treatment).’ They went to the group of Sahabah (companions of Prophet Muhammad Sallallaho Alaihe Wasallam) and said, "Our chief has been bitten by a snake (or stung by a scorpion) and we have tried everything but he has not benefited. Have you got anything (useful)?" One of them replied, ‘Yes, by Allah! I can recite an Islamic prayer formula, but as you have refused to accept us as your guests, I will not recite the Islamic prayer formula for you unless you fix some wages for it. They agreed to pay them a flock of sheep. One of them then recited (The chapter Al-Fatihah): ‘All praises are for the Lord of the Worlds’ and puffed over the chief who became right as if he was released from a chain, and got up and started walking, showing no signs of sickness. They paid them what they agreed to pay. Some of them (i.e., the Sahabah) then suggested dividing their earnings among themselves, but the one who performed the recitation said, do not divide them till we go to Prophet Muhammad Sallallaho Alaihe Wasallam and tell the whole story to him, and wait for his order. So, they went to Allah’s Messenger and narrated the story, Allah’s Messenger asked: “How did you come to know that the chapter Al­-Fatihah could be recited as an Islamic prayer formula?” Then he added: “You have done the right thing. Divide (what you have earned) and assign a share for me as well.”



It is a well-known fact that certain types of speech have a profound effect and benefit that experience testifies to. So how about the Words of the Lord of the Worlds that are as preferred to the creations speech as Allah Is preferred above His creation? Allah’s Words contain the ultimate cure, the perfect immunity, correct guidance and an encompassing mercy, that if it was revealed to a mountain, it would turn to dust in appreciation of Allah’s Glory. Allah Said:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

"And We Send down the Quran; that which is a healing and a mercy to those who believe (in Islamic Monotheism)".

وَعَدَ اللهُ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرَاً عَظِيماً

"Allah Has Promised those among them who believe (i.e., all those who follow Islamic Monotheism, the religion of Prophet Muhammad Sallallaho Alaihe Wasallam till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise)"

What could one think of the opening of the Quran (Al-Fatihah, the first chapter) that is not comparable to any Verse or chapter revealed in the Quran, the Torah, the Gospel or the Zaboor (that was revealed to Prophet Dawood Alaihess Salaam). Al-Fatihah contains the general meaning of all the Divine Books Sent down by Allah. It contains Allah’s Names and Attributes, such as Allah, the Rubb (Lord), Ar-Rahman (Most Merciful) and Ar-Rahim (Most Beneficent). It affirms Resurrection, Allah’s Oneness in Lordship, mentions the creation’s dependence on Allah’s Help and Guidance and that He Alone Grants such bounties. Furthermore, it contains the best and most beneficial supplication that the creation needs; being guided to the Straight Path that entails acquiring knowledge of His Names and Attributes, worshiping Him alone, obeying His Commands, refraining from His prohibitions and staying firm on this path until death. It in addition contains the kinds of creation that are divided into those who have acquired the bounty of knowing the Truth, and who prefer and implement its implications. On the other hand, there are those who have earned Allah’s Anger by avoiding the truth after knowing it and there are those who are led astray from the True Path. These are the camps that the creation is divided into. In addition, Al-Fatihah affirms Predestination and the Commandments of the religion, Allah's Names and Attributes, Resurrection and Prophet-hood. It purifies the heart and mentions Allah’s Justice and Generosity. It also refutes all types of innovations and evil methods. Certainly, a chapter that contains all these virtues and benefits deserves to be used as a cure for disease, as well as an antidote for poisonous stings.

Indeed, Al-Fatihah is the best cure because it contains sincere servitude to Allah, praising Him, relating all bounties to Him, seeking His Help and support, and invoking Him for all types of advantages, such as the correct guidance that brings about benefit and fends off torment.

It was reported that the part in Al-Fatihah that contains the Islamic prayer formula is what Allah Said:

إيَّاكَ نَعْبُدُ وَإيَّاكَ نَسْتَعِينُ

"You (Alone) we worship, and You (Alone) we ask for help (for everything)". (1:5)

Indeed, these are the mighty powerful words that contain the strongest medicine packed in this chapter. These words entail sincere dependence and reliance on Allah, seeking refuge and help from Him and showing meekness and need of Him. Consequently, these words contain the best goals to seek, which is worshiping Allah Alone. In addition, they contain the best method to acquire these goals, that is, invoking Allah for His support so that one achieves these goals.

While I was in Mecca, I once fell sick and had no access to a doctor or medicine. So I used to seek a cure in The Fatihah by sipping a drink from the well of ZamZam that I recited the Fatihah on. I found complete cure in this method and I used to rely on it whenever I felt pain. This cure always helped me.

There is a wonderful secret in using the ­Fatihah as an Islamic prayer formula to treat poisons, and Allah Has Created a cure for every disease as we have stated. Venomous beasts have a special effect on their victims with their evil souls. Furthermore, the weapon that the venomous beasts use is the needle that they attack with (to sting and inject the venom into their victims). Likewise, the person who is applying the Islamic prayer formula will have a positive effect on the person receiving the Islamic prayer formula, thus enhancing his chances of a speedy recovery by Allah’s Will. In this case, the victim will feel that his strength and resolve are enhanced with the Islamic prayer formula and the divine remedy, similar to the relation that exists between regular medicine and the sick person. In addition, the wetness and the air contained in the spit of the person who recites the Islamic prayer formula, that contains the supplication and the remembrance of Allah, will all enhance the chances of recovery. Since the person who recites the Islamic prayer formula recites it with both his heart and mouth, then adding some of the air and moisture that exists inside his body through the spit will maximize the effectiveness, power and strength of the remedy. Certainly, this mixture of heart and soul used in the divine remedy works just as regular medicine works on the body.

The person who applies the Islamic prayer formula has an advantage over the evil forces (including poisonous snakes etc.,) since he adds words of the Islamic prayer formula and spit to the strength of his inner self, so as to remove the effects of the evil forces and the venom. In addition, the more strength of heart the person has, the stronger the Islamic prayer formula he recites becomes. There is another secret behind using spit in the divine remedy, which is used by the evil forces, just as Allah said,

وَمِن شَرِّ النَّفَّاثَاتِ فِى الْعُقَدِ

"And from the evil of those who practice witch crafts when they blow in the knots".

The body is greatly affected by what the heart feels and so blowing the air and spitting resembles a way to intensify the effect of what the heart feels and intends. Those who work SEHR ~ sorcery tie some knots and blow onto them words of sorcery, which work on the victim although he or she might not be present. In this way, the evil force helps transferring the words of sorcery and their effect to the victim. When the force for good retaliates by using the Islamic prayer formula and then breathing unto the victim, the more powerful of the armies in the WAR wins. War between good and evil forces resembles real war that occurs between people. The spiritual forces essentially use and enlist physical bodies in their wars against each other. Whoever is only concerned about the material world will not feel any of this raging war since he is attached to the environment that he believes in, that is, the material world, and he is far away from the world of spiritual forces and their effect on mankind.

In short, when the good spiritual force is strong enough and feels the effects and the meanings contained in the Al-Fatihah, along with the breathing that accompanies reciting it, the Islamic prayer formula will have the intended effect against the evil forces and will thus remove their harmful effect. Allah Knows best.

Source

to be continued .....

Fear & Insomnia

Healing Through Prophetic Medicine in Islam

Tibb-e-Nabawi

Healing by Deeds

Prophet's Guidance on curing Fear and Insomnia

روى الترمذىُّ في ‏(‏جامعه‏)‏ عن بُريدةَ قال ‏:‏ شكى خالدٌ إلى النبىِّ صلى الله عليه وسلم ، فقال ‏:‏ يا رسول الله ؛ ما أنام الليل مِن الأرَقِ ، فقال النبىُّ صلى الله عليه وسلم ‏:‏ ‏إذا أوَيْتَ إلى فِرَاشِكَ فَقُلْ ‏:‏ اللَّهُمَّ رَبَّ السَّمَواتِ السَّـبْع وَمَا أظَلَّتْ ، ورَبَّ الأرَضِينَ ، وَمَا أَقَلَّتْ ، وربَّ الشَّيَاطينِ وما أضَلَّتْ ، كُنْ لَى جاراً مِنْ شَرِّ خَلْقِكَ كُلِّهِمْ جميعاً أنْ يَفْرُطَ علىَّ أحدٌ مِنْهُمْ ، أَوْ يَبْغىَ عَلَىَّ ، عَزَّ جَارُك ، وجَلَّ ثَنَـاؤُكَ ، ولا إلهَ غَيْرُك‏

Tirmizi narrated in his Sunan that Khalid once complained to Prophet Muhammad Sallallaho Alaihe Wasallam that he does not sleep well at night, our beloved Prophet said :

"When you go to the bed, say, O Allah ! The Lord of seven heavens & whatever is under them, the Lord of the earths & whatever they carry, Lord of the devils & whoever they misguide, Be my Supporter against the evil of all of Your creations, Preventing any of them to cause me any harm or injustice. Mighty indeed are those whom You Support, honorable indeed is Your praise, and there is no deity worthy of worship except You".

وفيه أيضاً ‏:‏ عن عمرو بن شُعيب ، عن أبيه ، عن جده أنَّ رسولَ اللهِ صلى الله عليه وسلم ، كان يُعَلِّمُهم مِنَ الفَزَعِ ‏:‏ ‏أعُوذُ بِكَلِمَاتِ اللهِ التامَّةِ مِنْ غَضِبهِ ، وعِقَابِهِ ، وَشرِّ عِبَادِه ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ ، وأعُوذُ بِكَ رَبِّ أنْ يَحضُرُونِ‏

Also Tirmizi narrated that the Messenger of Allah used to teach his companions these words when they faced fear."I seek refuge with Allah's perfect Words from His anger and torment, and from the evil of His slaves and the whisperings of the devils, I seek refuge with You, my Lord from their presence".

Ibn Umar Radi Allaho Anh used to teach these words to his children and would even write them for those who were not able to memorize them. There is no doubt that such words are suitable and effective in removing & repelling all types of harm.

Source

to be continued .....

THE QUALITY OF MERCY

THE QUALITY OF MERCY

The Christian propagandists make the wild boast that there is nothing in the history of mankind to compare with the merciful and forgiving cry of Jesus (pbuh) on the cross ... "Father, forgive them, for they know not what they do." Luke 23:34

Amazing as it may sound, of the four writers of the Canonical Gospels, only St. Luke was inspired by the Holy ghost (?) to pen these words. The other three - Matthew, Mark and John never heard these words or they felt them to be too insipid or not important enough for recording. St. Luke was not even one of the twelve disciples selected by Jesus (pbuh). According to the revisers of the Revised Standard Version (RSV) of the Bible, these words are not in the most ancient manuscripts which by implication means that they are an interpolation.

In "The New King James Version," (Copyrighted by the Thomas Nelson Publishers inr 1984), we are told that these words are "not in the original text" of the Greek manuscripts of St. Luke. In other words they have been fabricated by some pious gentleman. Although the quotation is unauthentic, we will still entertain it because it demonstrates great piety of loving one's enemies and of unsurpassed forgiveness as preached by the Master himself.

For forgiveness to be of any worth, the forgiver must be in a position to forgive. If the victim of injustice is still in the clutches of his enemies; in that helpless position and he would cry out, "I FORGIVE YOU!" it would be meaningless. But if the aggrieved party had turned the tables on his enemies and was in a position of taking revenge or exact retribution, and yet say "I forgive you!", only then would it mean something!

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To Be Continued....